Never before do I recall such interest in angels, with some it
has become an unhealthy preoccupation. Some at Colosse had extreme interest in angels to
the point of worshipping them (Col. 2: 18, more later). Of course, it is good that we are
concerned about any biblical subject, providing we allow the Bible to govern us in that
pursuit (cf. Num. 22: 18).

There are approximately three hundred clear references to
angels in the Bible. The Greek word transliterated "angel" (angelos) simply
means, "messenger." Vine points out, "(from angello, to deliver a
message)" (Expository Dictionary of New Testament Words, to use this
dictionary click on the "Links" button and scroll down). Angels are spirit
beings which means they do not have material bodies as men have (Heb. 1: 14). However, on
occasion they have assumed human form (Lk. 24: 4, 23). There are good and bad angels (Mk.
8: 38, Matt. 25: 41). Many of the graphic depictions of angels present them as female;
however, they are always presented as "masculine" in the scriptures.

The origin of angels.
Angels are created beings (Ps. 148: 2-5). Hence, angels are not to be worshipped (Col. 2:
8). Angels were created as free moral agents. Some remained loyal to God, others rebelled
(2 Pet. 2: 4).

The design and purpose of angels.
As seen, angels are primarily God's messengers (Matt. 1: 20). Angels also minister or
serve. Speaking of angels the Hebrews writer wrote, "Are they not all ministering
spirits, sent forth to minister for them who shall be heirs of salvation?" (Heb. 1:
14.) Angels have also served as instruments (though whom God has worked, Gen. 19: 13).

Dissimilarities between angels
and man. Angels are now superior to man (2 Pet. 2: 11). Angels are
genderless (Matt. 22: 30). In this vein, angels do not marry or procreate (Matt. 22: 30).
Moreover, angels are spirit beings and are not heirs of God as man is (Heb. 1: 14; I Pet.
1: 12, Rom. 8: 17).

Angelic organization.
The term "archangel" is indicative of rank (I Thes. 4: 16). We read of cherubim
and seraphim (Gen. 3: 24, Isa. 6: 2, 3). The Cherubim, apparently high ranking angels, are
presented as winged (Ex. 25: 20). In this angelic hierarchy, there is also what is called
the "theophany," perhaps the highest in rank. The theophany, while an angel,
assumes the "position" of God himself (Ex. 3: 2-6). He is called "the angel
of the Lord" (Ex. 3: 2). The archangel, cherubim, seraphim, and the
"theophany" all appear to be over angels in general.

Angelic activity.
Angels were the agents in the destruction of the cities of the plain (Gen. 19), an angel
destroyed the Assyrian army (2 Kgs. 19), and angels were associated with the birth of
Jesus (Matt. 2: 13, ch. 1). The "angel of the Lord" rolled back the stone from
the door of Jesus' grave (Matt. 28: 2), and two were present at Jesus' ascension (Acts 1:
10). Angels comforted Jesus and Paul (Matt. 4: 11, Acts 27: 23 ff.). Angels shall
accompany Jesus in the Judgment and shall separate the saved and the lost (Matt. 13: 36
ff.).

How about angelic activity today? There are some things we
know with absolute certainty. For instance, angels are not to present another gospel or
change Jesus' gospel (see "The Gospel of Jesus Christ," also in Archives) in any
way (Gal. 1: 6-9). Hence, all the religions which are built on the claim of angelic
revelation are wrong! We also know that angels do not violate in any way God's present
means of working with man. For instance, God saves man through the gospel, not angelic
intervention or coercion (Rom. 1: 16). In this vein, angels must not be perceived as
miraculously working (miracles, as such) in man's behalf (I Cor. 13: 8-10).

Two verses which are very intriguing relative to angels'
present activity are: Matthew 18: 10, see addendum, and Hebrews 1: 14. Angels are
certainly interested in man (Lk. 15: 10) and some believe angels are presently active, in
view of the foregoing verses. Hebrews 1: 14 does apply to this final dispensation (see
Heb. 1: 1 ff.). Any believed activity, though, must be governed by the foregoing and
presented in harmony with such verses as I Peter 3: 12 and I Corinthians 10: 13. More than
this we cannot say (Deut. 29: 29).

Addendum regarding Matthew 18: 10:
There is absolutely no doubt that angels have had an active role and part in the affairs
of man. Angels were involved in the giving of the Ten Commandment Law to Moses and are
presented as escorting Lazarus to Abraham's bosom (Acts 7: 53, Lk. 16: 22). It is also
undeniable that angels have a special interest in man's salvation (Lk. 15: 10). It is also
apparent that Jesus' language, "Take heed that ye despise not one of these little
ones; for I say unto you, that in heaven their angels do always behold the face of my
Father which is in heaven" is teaching the existence of a special angelic connection
between "these little ones" and angels (Matt. 18: 10). The essential question is
in what manner and to what extent is there an angelic connection?

The expression "their angels" (hoi aggelio auton)
indicates intimacy in the connection, so much so that one should not despise one of
"these little ones." These angels ("their angels") themselves have a
consequential connection by reason of they "do always behold the face of my Father
which is in heaven."

Many believe that "their angels" is teaching a
special angelic connection, awareness, and posture "between" angels in general
and the saved in general (cp. Heb. 1: 14).

Some contend the verse is teaching more. They are
persuaded Matthew 18: 10 teaches that each individual saved person has his own specific
angel assigned to him. This assigned angel they call "a guardian angel."

Regarding the first view, there is no doubt. However, the
second view requires some imaginative exercise.

For sure, any view regarding man and angels in any
providential circumstance must not present angels as interfering with man's free moral
agency, responsibilities, or acting inharmoniously with the gospel (Jn. 7: 17; Acts 2: 40;
Gal. 1: 6-9, I Cor. 13: 8-10).